Selected quad for the lemma: grace_n
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A16556
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An exposition of the festiuall epistles and gospels vsed in our English liturgie together with a reason why the church did chuse the same / by Iohn Boys ... ; the first part from the feast of S. Andreuu the Apostle, to the purification of Blessed Mary the Virgin.
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Boys, John, 1571-1625.
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1615
(1615)
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STC 3462.3; ESTC S227
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247,989
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326
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and perfect gift corporall spirituall temporall And therefore they did honour him as interpretors obserue with all these kinds of goods In falling downe slâ—t they did honour him with the good of the bodie in adoring him with the goods of the minde in offering to him gold frankincense mirrhe with the goods of the world They did offer gold to relieue Maries necessitie frankincense to sweeten the stable myrrhe to comfort the swadled babe In offering frankincense they confounded Arius holding that sacrifices are onely due to God the Father In offering myrrhe they confounded Manichaeus who denied that Christ truly died for our sinnes In offering gold they confounded them both as denying that Christ is our King In offering all these they confounded Nestorius diuiding Christ into two persons one diuine another humane for the Magi gaue not here some gifts vnto God and other vnto man but all vnto one Christ. Ergo non diuidatur in personis qui non invenitur diuisus in donis as Pulgentius excellently Or as other they did offer gold to Christ as being a King Frankincense as being God myrrhe as being man according to that of the Christian Poet. Auruen Thus Myrrhem regique deo hominique Dona ferunt It is an idle conceit that one did offer gold another myrrhe and the third frankincense for seeing each of them acknowledged Christ to bee a King and God and a passible man it is more probable that all of them offered all these gifts euery one three singuliaria They returned into their owne country another way The grace of God appearing teacheth vs that wee should deny vngodlinesse and worldly lusts and that wee should liue soberly and righteously and godly in this present world Wherefore the Wise-men hauing found Christ and being taught of God not to returne againe to Herod that is any longer to serue the deuill they renounce their owne wills and their olde waies and walke according to Gods will in new waies Immutatio via emendatio vitae quoth Euseb. Emisen Heretofore they walked in errour but now they walke in truth Heretofore they went a whoring after their owne inuentions but now they follow the word and warning of God The summe then of all this Gospell is that wee must seeke Christ by the guiding of a starre that is by the light of his word and when wee haue found Christ it is our duty to manifest our faith by good workes in presenting vnto Christ our King gold that is a pure confession of a true beleefe frankincense that is humble prayer and inuocation myrrhe that is a chast and a mortified life Wee must also giue to Mary that is to the Church vnto the Preachers of the word and all other members of Christ in want a part of our temporal estate And all this ought to be done cheerefully for the Wisemen opened their treasures and our heart is our treasure Matth. 12.35 So that wee must euen with exceeding gladnesse from our heart offer gold frankincense myrrhe That is almes praier fasting Praier respects God almes our neighbours fasting our selues And thus hauing changed the whole course of our inordinate conuersation in time past and walking in another way which is the path of Paradise wee shall in fine returne to our owne Countrey which is Heauen in Heauen and there wee shall enioy Christ our King God and man in eternall happinesse euermore There be many points in this text as yet vntouched and I might as Ruth happily gleane after such as haue reaped before me but I am so deuoted to breuitie that I rather chuse to wonder a little with another then to write any more my selfe vpon this Gospell O strangest thing that God doth now begin In being which he hath no godheads grace O strangest Roome this subiect takes his place In want of Roome for none was in his Inne O strangest colour to be viewed in For humane darknesse vailed hath his face O strangest middle of respectiue space Where as a starre more then the sunne could win O strangest starre that must reueale this sight That by disorder from the rest giues light O strangest eies that saw him by this starre Who when by-standers saw not saw so farre And since such wonders were in seeing him No wonder if my wondring thought grow dim O God which by the leading of a starre diddest manifest thine only begotten Sonne to the Gentiles mercifully grant that we which know thee now by faith may after this life haue the fruition of thy glorious God-head through Christ our Lord. Amen FINIS THE PVRIFICATION OF SAINT MARIE THE VIRGINE The Epistle being the same which is appointed for the Sunday is expounded among the Dominicals in due place The Gospell is written LVK. 2.22 When the time of their purification after the Law of Moses was come c. IT is the saying of S. Bartholmew reported by Dionysius Areopagita that the Gospell is little yet large If we consider only the syllables it is a very small booke but if we examine the profound sense mundus non capit it is so great that as S. Iohn speakes the world cannot containe it Example hereof is found in this present Chapter abounding with as many wonders almost as words Here you may reade that Marie was at once both a wife and a maide at once both a wife and a midwife bringing forth a sonne who was her father by whom all things were made swadling him in cloutes and laying him in a cratch who filled heauen and earth Here you may reade how the Word in the beginning infinite and incomprehensible was not onely circumscribed but also circumcised Here you may reade that the pure was purified God offered and the Redeemer redeemed Here you may reade that a glorious Angell attended silly shepheards and that a child of twelue yeeres old confounded the Doctors in his disputations and that a dying man vttered songs in stead of sobs In the words allotted for our text 3. points are to bee considered especially the Purification of Marie When the time of her purification was come Christ They brought him to Hierusalem to present him to the Lord c. Simeon Behold there was a man in Heirusalem whose name was Simeon and the same was iust and godly c. Presentation of Marie When the time of her purification was come Christ They brought him to Hierusalem to present him to the Lord c. Simeon Behold there was a man in Heirusalem whose name was Simeon and the same was iust and godly c. CommeÌ„ndation of Marie When the time of her purification was come Christ They brought him to Hierusalem to present him to the Lord c. Simeon Behold there was a man in Heirusalem whose name was Simeon and the same was iust and godly c. And this feast hath accordingly three names as the Masters of ceremonies obserue 1. The
course of this world and in fulfilling the lusts of the flesh and will of the minde they became dead in sinnes not vnder grace for they were without Christ aliens from the common wealth of Israel and strangers from the couenants of promise hauing no hope and without God in the world as our Apostle disputes in the former part of this Chapter But non saith he God which is rich in mercie through his great loue wherewith he loued vs euen when we were dead in trespasses hath so quickned vs in Christ Iesus that we be both vnder grace released from the condemnation of the law and in grace deliuered from the dominion of sinne We which once were farre off are made neere to God and his people not any longer strangers or forrainers but fellow citizens with the Saints of Gods houshold yea Gods house Wherein our Apostle doth allude to the goodly buildings of the terrestriall Hierusalem in which all the whole Citie was faire the Kings house fairer the Temple fairest of all And so by these three wherof one doth excell another he describes the blessed estate of Hierusalem which is aboue The materials of this high and holy building are Gods elect as well his seruants on earth as Saints in heauen His elect in the militant Church are called by S. Peter liuely stones or as Hierom reades liuing stones A materiall house consists of blockes and stockes and other senselesse stuffe but all the parts of the mysticall house built vpon the foundation of the Prophets and Apostles are moouing and free stones in that they be quickned by God and liue by saith in his sonne And this their faith is not dead but liuely working by loue Galat. 5.6 For as in other buildings one stone lieth vpon another and all vpon the foundation euen so in the spirituall house Christians beare one anothers burthen and Christ as the chiefe stone beares all Vnusquisque portat alterum portatur ab altero quoth Gregory The whole building is so compact as that euery one beares another and is borne of another As for example the rich and the poore man are thrust and piled together in Gods house the poores butthen iâ— his beggeâ—ie he burâ—hen of the rich is his ouergrowen estate Wherefore the poore lieth on the rich and â—he rich is content to sustaine the poore the rich hâ—th hiâ— burâ—â—â—n leâ—â—ened by giuing and the poore his butthen leâ—â—ened by taking and so saith Augustine they beare one â—nother burâ—he A Christian must haue strong shoulders and mightie bones that he may heare flesh that is the weaknesse of his brethren It was excellently said of one when it was told him how his brother had committed a foule fault He fell â— sterdaâ— quoth he and I may fall to day The peble may not enuie the marble nor the marble despise the peble the pinne in the Temple sâ—rues for vse so well as the pinnâ—cle The cie cannâ—t sâ—y to the band I haue no need of thee no the head to the feet I haue no need of you So that euery liuing stone must put on tender mercie kindaâ—â—e humâ—â—tie meâ—◠〈◊〉 long suffering for bearing one another and for giuing one another of one heart and â—f one seule of one accord and of one iudgement Thus all such as aâ—e truly faithfull 〈◊〉 tempore sâ—les from the beginning of their faith and first embracing of the Gospell are translated out of Babylon and made citizens of I â—erâ—salem euen walking and working stones in the building of God house The next point to bee discussed is the foundation of the Church and that iâ— not Peter alone nor yet all the Prophets and Apostlâ—s iointly bâ—t Christ Iâ—sus himâ—â—â—f Not the Christ of 〈◊〉 or the Christ of 〈◊〉 or the Christ of Lâ—gat or any false Christ aâ—beit there be many such in the world but onely the true Christ of the Prophets and Apostle I say that Christ only which is vâ—lâ—â—m in 〈…〉 stamento reâ—â—latus 〈◊〉 promised by the mouth of all the Prophets in the old Testament and preached of all the blessed Apostles in the new So the Doctors expound my text built vpon the foundation of the Prophets and Apostles that is vpon Christ aâ— being the foundation of the Prophets and Apostles vpon the foundation which is laid by their doctrine as S. Ambrâ—â—e plainly jsper â—oâ—um veâ—â—â— testamentum vpon the coâ—ents of the two Testaments the summe whereofi nothing else but Christ crucified as beâ—ng the head corner stone lapis summus imus euen the first and the last stone the beginning and ending Apocal. 1.8 by whom the Church is founded and finished In other buildings the foundation iâ— lowest in the ground but the foundation of Hierusalem aboue Galat. 4.26 descending downe from God out of heauen Apocal 21.2 is higher then the highest Ecclesiast 5.7 As Aâ—stotle said a man is arbertransuersa so we that the Church is domus transuersa an house turned vpâ—ide do vne for that Christ is both a rocke on which his Church is founded and a chief or head corner stone in whom all the whole building is coupled together and groâ—â—th c. other foundation can no man lay then that which is laid which is Iesus Christ a tried stone a precious stone a sure stone This doctrine confuces the Papist holding that Peter is the rocke on which the Church is built for that vpon the confession of Pâ—ter thou art Christ the sonne of the â—â—aâ— God our blessed Sauiour said thou art Peter and vpeniâ—iâ— rocke will I build my Church Answer is made that Peter in making this confession thou art Christ either spake â—racaâ—cris or procateris as prolocutor oâ— moâ—â—h of the rest And therefore whatsoeuer in that placeâ— as promised vnto Peter appertained to the whole Colledge of Apostles a Oâ—gâ—nâ—â—m 1. â— Mat. the words spoken â—o Peter are common to all If wee confesse with Peter nobis dâ—â—tur tu es Pâ—â—rus pâ—ra cnim quique Christâ—â—â— cipâ—lus est And S. Hiâ—renâ— Peâ—ra Christu st qui â—â—n â—â—t emâ—â—us Apost lâ—â— vt â—â— quique patrâ— voâ—â—â—â—ar â—nuâ—reâ—rgous faith Ambroâ—eâ—â—â— sis petra so euery confessor is a Peter and euery Peter a liuing stone in the building of God house Touching the words vpon this rocke will I build my Church A â—gustine the most accurate Doctor expound them thus Super bane Petram quam câ—nfesseâ— es super hano Petram qâ—im cognonisti discus tues Christus filâ—s Deiviui â—dâ—fâ—cabo ecclesiam mean id est super mâ—ipsum adâ—sieabo ecclesim meam super me edisicabote non me superte So the Papists owne Writers vpon this rocke that is I will build my Church vpon my selfe the Sonne of the liuing God See Gospell on S. Peters